Shloka 40

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

वदामि न मृषा तस्मान् न बिभेमि जनार्दन न बिभेमि जगत्यस्मिन् देवदैत्यद्विजादपि

Transliteration

vadāmi na mṛṣā tasmān na bibhemi janārdana na bibhemi jagatyasmin devadaityadvijādapi

Translation

Hindi ako nagsasalita ng kasinungalingan; kaya, O Janārdana, hindi ako natatakot. Sa mundong ito, hindi ko kinatatakutan ang mga deva, ni ang mga daitya, ni maging ang mga ‘dalawang ulit na isinilang’—sapagkat ang katotohanan ay nagpapatatag sa paśu (kaluluwang nakagapos) at, sa biyaya ni Pati (Panginoon), pinapaluwag ang pāśa (mga gapos).

Word by Word

• vadāmi: I speak

• na: not

• mṛṣā: falsehood/untruth

• tasmān: therefore/from that (reason)

• na bibhemi: I do not fear

• janārdana: O Janārdana (Vishnu, protector of beings)

• na bibhemi: I do not fear

• jagati asmin: in this world

• deva: gods

• daitya: demons/daityas

• dvija: twice-born (brahmins and other initiated)

• api: even/also

Speaker

Suta Goswami (narrating a dialogue that addresses Janardana/Vishnu)

Characters & Entities

• Vishnu

FAQs

What is the importance of this verse in the context of Linga worship?

It establishes Satya (truthfulness) as a core prerequisite for Shiva-bhakti and Linga-puja: inner purity gives the devotee steadiness, making worship effective by weakening pāśa (bondage).

How does this verse describe the nature of Shiva (Shiva-tattva)?

By implication, Shiva-tattva as Pati is the ground of fearlessness: when the paśu aligns with dharma (Satya), divine support arises and worldly powers—deva, daitya, or dvija—no longer intimidate.

What ritualistic or Yogic practice is highlighted here?

Satya as a niyama-like observance: a foundational discipline that stabilizes the mind for Pashupata-oriented sadhana and makes mantra, puja, and vrata fruitful.